Prace komisji nauk.pdf - Instytut Filologii Angielskiej Uniwersytetu ...
Prace komisji nauk.pdf - Instytut Filologii Angielskiej Uniwersytetu ... Prace komisji nauk.pdf - Instytut Filologii Angielskiej Uniwersytetu ...
separated cognitive domain, that of social intelligence, in the early human mind (Mithen 1999: 288). This use of private speech can be certainly considered a semiotic internal “tool” for organizing brains and so for manipulating, expanding, and exploring minds, a tool that probably coevolved with another: talking to each other. 49 Both private and public language act as tools for thought and play a fundamental role in the evolution “opening up our minds to ourselves” and so in the emergence of new meaning processes. 3.2. Material Culture, Artifacts, and Semiosis Another semiotic tool appeared in the latter stages of human evolution, that played a great role in the evolutions of primitive minds, that is in the organization of human brains. Handaxes also are at the birth of material culture, so as new cognitive chances can co-evolve: - the mind of some early humans, like the Neanderthals, were constituted by relatively isolated semiotic cognitive domains, Mithen (1999) calls different intelligences, probably endowed with different degrees of consciousness about the thoughts and knowledge within each domain (natural history intelligence, technical intelligence, social intelligence). These isolated cognitive domains became integrated also taking advantage of the role of public language; - degrees of high level consciousness appear, human beings need thoughts about thoughts; - social intelligence and public language arise. 49 On languages as cognitive artifacts cf. Carruthers (2002), Clark (1998, 2003, 2005), Norman (1993), and Clowes & Morse (2005). 240
It is extremely important to stress that material culture is not just the product of this massive cognitive chance but also cause of it. “The clever trick that humans learnt was to disembody their minds into the material world around them: a linguistic utterance might be considered as a disembodied thought. But such utterances last just for a few seconds. Material culture endures” (Mithen 1999: 291). In this perspective we acknowledge that material artifacts are tools for thoughts as is language: tools – as new “signs” - for exploring, expanding, and manipulating our own minds. In this regard the evolution of culture is inextricably linked with the evolution of consciousness and thought. Early human brain becomes a kind of universal “intelligent” machine, extremely flexible so that we did no longer need different “separated” intelligent machines doing different jobs. A single one will suffice. As the engineering problem of producing various machines for various jobs is replaced by the office work of “programming” the universal machine to do these jobs, so the different intelligences become integrated in a new universal device endowed with a highlevel type of consciousness. 50 From this perspective the semiotic expansion of the minds is in the meantime a continuous process of disembodiment of the minds themselves into the material world around them. In this regard the evolution of the mind is inextricably linked with the evolution of large, integrated, material cognitive semiotic systems. In the following sections I will illustrate this extraordinary interplay between human brains and the cognitive systems they make. 3.3. Semiotic Delegations through the Disembodiment of Mind 50 On the relationship between material culture and the evolution of consciousness cf. (Donnald, 1998 and 2001; Dennett, 2003). 241
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separated cognitive domain, that of social intelligence, in the early human<br />
mind (Mithen 1999: 288).<br />
This use of private speech can be certainly considered a semiotic internal “tool” for<br />
organizing brains and so for manipulating, expanding, and exploring minds, a tool<br />
that probably coevolved with another: talking to each other. 49 Both private and<br />
public language act as tools for thought and play a fundamental role in the<br />
evolution “opening up our minds to ourselves” and so in the emergence of new<br />
meaning processes.<br />
3.2. Material Culture, Artifacts, and Semiosis<br />
Another semiotic tool appeared in the latter stages of human evolution, that played<br />
a great role in the evolutions of primitive minds, that is in the organization of<br />
human brains. Handaxes also are at the birth of material culture, so as new<br />
cognitive chances can co-evolve:<br />
- the mind of some early humans, like the Neanderthals, were constituted by<br />
relatively isolated semiotic cognitive domains, Mithen (1999) calls different<br />
intelligences, probably endowed with different degrees of consciousness<br />
about the thoughts and knowledge within each domain (natural history<br />
intelligence, technical intelligence, social intelligence). These isolated<br />
cognitive domains became integrated also taking advantage of the role of<br />
public language;<br />
- degrees of high level consciousness appear, human beings need thoughts<br />
about thoughts;<br />
- social intelligence and public language arise.<br />
49 On languages as cognitive artifacts cf. Carruthers (2002), Clark (1998, 2003, 2005), Norman<br />
(1993), and Clowes & Morse (2005).<br />
240